Thanks to Rev.Jikai here is a fantastic contemplation of Amida by Genshin:

The Collection on the Mental Contemplation of Amida (Buddha)
by Sramana Genshin of the Eshin-In.

The Sanskrit character A 1 is none other than the Principle of Emptiness. 2 The character of MI is the Ten Dharma Realms resulting from causes and conditions. 3 That is to say, it is none other than the Principle of Provisionality. 4 To which the Hundred Realms are in eternal compliance. 5 The character TA is none other than the Principle of the Mean. 6 This Middle Way is identical with the Dharmakaya. It has been formerly said, that the sentient beings of the Ten Realms all call on Amida Buddha.

The Dharmakaya of Amida Buddha is the Originally Enlightened Tathagata, and the perfection of the mind. 7 The Sambhogakaya of Amida, is precisely the Rupakaya that is self enjoyed (as well as) enjoyed by others, that results from cultivation. The Nirmanakaya of Amida, is none other than the World of Ultimate Bliss. Amida Buddha is (both) the superior and inferior Nirmanakaya. 8 These Three Buddhas have transformational bodies beneficial to self and other; each body, each function, is eternal and unchanging.

To one with Bodhicitta, it is as if all dharmas are alike Buddhas. All dharmas are none other than the Ten Realms. Consequently, if a Realm does not know Buddha Dharmas in this way, (the beings of it) cannot be reborn in the Pure Land.

9 One who engages Bodhicitta, knows all dharmas are alike Buddha Dharmas. This mind is none other than the karmic cause which results in the Pure Land. To be mindful for (but) ten moments in one’s contemplation of Principle {the absolute}, is the karma which assures rebirth. For those who now contemplate Principle for ten moments, the Dharma Realms are not different from The Middle Way. Samsara is none other than Nirvana. (In the moment) one contemplates the character A, the Forty Two levels of Ignorance, 10 and the Mental Affliction of deluded views and perceptions in common with them, are instantaneously extinguished by becoming the Sambhogakaya Buddha. 11 (In the moment) one contemplates the character MI, the Forty Two Types of Mental Afflictions (that arise from) the myriad phenomena,12 and the evil karma of the Three Lands, are instantaneously extinguished, by becoming the Nirmanakaya Buddha.13 (In the moment) one contemplates the character DA, the Forty Two Levels of Primary Afflictions and the karmic retribution of the Two Deaths, are instantaneously extinguished, by becoming the Dharmakaya Buddha. 14

By contemplating the epithet’s TA and A (which are the) Essence and Function; uncaused are all dharmas, empty and quiescent.15 The character “Mi” is the many causes and myriad forms. These Three Truths contain all dharmas. 16

Here ends the Collection on the Mental Contemplation of Amida (Buddha).

Translation by Rev. Jikai Dehn.

Namu Kanzeon Bosatsu
Chih-I:
The Tai-ching states "the women in the realms of Mara, Sakra and Brahma all neither abandoned ( their old) bodies nor received (new) bodies. They all received buddhahood with their current bodies (genshin)" Thus these verses state that the dharma nature is like a great ocean. No right or wrong is preached (within it) Ordinary people and sages are equal, without superiority or inferiority
Paul, Groner "The Lotus Sutra in Japanese Culture"eds. Tanabe p. 58https://www.tendai-usa.org/

Namu Kanzeon Bosatsu
Chih-I:
The Tai-ching states "the women in the realms of Mara, Sakra and Brahma all neither abandoned ( their old) bodies nor received (new) bodies. They all received buddhahood with their current bodies (genshin)" Thus these verses state that the dharma nature is like a great ocean. No right or wrong is preached (within it) Ordinary people and sages are equal, without superiority or inferiority
Paul, Groner "The Lotus Sutra in Japanese Culture"eds. Tanabe p. 58https://www.tendai-usa.org/

Genshin's text is terse. I have reason to believe that it is effectively a summary of a broad and deep body of teachings, and that each phrase opens onto extensive topics of instruction.

I rejoice in the merit of those who with the great good fortunate to receive these teachings, and who are diligent enough to practice them well.

I'd like to understand better how Genshin's text fits into the Pure Land teachings of Tendai Daishi (Zhiyi).

Namu Amida Butsu.

Genshin's text equates the name and syllables of Amida to the Tendai philosophy of the Truth of the Middle meaning all phenomena are empty, all phenomema are provisionally real; both are true at the same time. There is excellent material on this in Revisioning Kamakura Buddhism and Tantra in East Asia both edited by Richard K. Payne.

If you read the dissertation on Dohan that I posted there is an excellent summary of Pure Land practice, cross sects. Shingon and Tendai both developed their interpretations of Pure Land and Amida....
here is a quick summation:http://www.jsri.jp/English/Pureland/DOC ... mbutsu.htm
gassho
Rory

Namu Kanzeon Bosatsu
Chih-I:
The Tai-ching states "the women in the realms of Mara, Sakra and Brahma all neither abandoned ( their old) bodies nor received (new) bodies. They all received buddhahood with their current bodies (genshin)" Thus these verses state that the dharma nature is like a great ocean. No right or wrong is preached (within it) Ordinary people and sages are equal, without superiority or inferiority
Paul, Groner "The Lotus Sutra in Japanese Culture"eds. Tanabe p. 58https://www.tendai-usa.org/

Genshin's text is terse. I have reason to believe that it is effectively a summary of a broad and deep body of teachings, and that each phrase opens onto extensive topics of instruction.

I rejoice in the merit of those who with the great good fortunate to receive these teachings, and who are diligent enough to practice them well.

I'd like to understand better how Genshin's text fits into the Pure Land teachings of Tendai Daishi (Zhiyi).

Namu Amida Butsu.

Genshin's text equates the name and syllables of Amida to the Tendai philosophy of the Truth of the Middle meaning all phenomena are empty, all phenomema are provisionally real; both are true at the same time. There is excellent material on this in Revisioning Kamakura Buddhism and Tantra in East Asia both edited by Richard K. Payne.

If you read the dissertation on Dohan that I posted there is an excellent summary of Pure Land practice, cross sects. Shingon and Tendai both developed their interpretations of Pure Land and Amida....
here is a quick summation:http://www.jsri.jp/English/Pureland/DOC ... mbutsu.htm
gassho
Rory

Yes, I'm sure the academic work is very good and serves those who are interested in it well.

I'll reiterate in different words: I rejoice in the merit of those who receive these teachings from a master who as accomplished them and who, in turn, practice them well. May their practice be a cause for the liberation of all sentient beings.

I don't want to muddy the discussion rory is trying to promote, so I started a different thread to clarify the distinction I have been trying to make in my last two posts. You can find it here if it matters to you:

These days, however, I'm investigating the Tendai roots of the "esoteric nenbutsu." (But actually those roots aren't so easily classifiable as Tendai or Shingon... actually...) I really like the text you posted at the beginning. It appears that some Eshin-ryu lineages have continued such practices down to the present. I had a chance to speak with Ichishima Shoshin last year about this.